פ’ פקודי – תשע”ו
Volume 12, Issue 11
INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholars’ Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, and Growth Through Torah by Zelig Pliskin.
אלה פקודי המשכן משכן העדת
“These are the accounts of the Mishkan, the Mishkan of Testimony.” (38:21)
QUESTION: Rashi says in the name of the Midrash that the word Mishkan is repeated twice in the verse as a hint to the Beit HaMikdash, which was taken as a pledge (mashkon) in the two destructions for the sins of the Jewish people. How does the word Mishkan – Tabernacle – serve as a hint for the Beit HaMikdash?
ANSWER: The first Beit HaMikdash stood a total of 410 years and the second Beit HaMikdash lasted 420 years. The word משכן has the numerical value of 410 and the word המשכן has the numerical value of 415. If we add to the numerical value the five letters of the word, we will then have 420. (Rabbeinu B’chaye)
The fact that the gematria of המשכן, lacks five from the total of 420, forcing us to include the five letters of the word, alludes to the five things missing in the second Beit HaMikdash: The Aron Hakodesh, the heavenly fire on the Mizbeach, the Shechina, Ruach Hakodesh, and the Urim V’Tumim in the breastplate of the Kohen Gadol. (Yoma 21b) (Chasam Sofer)
אלה פקודי המשכן משכן העדת
“These are the accounts of the Mishkan, the Mishkan of Testimony.” (38:21)
The Midrash Tanchuma tells us: “Why did Moshe have to give an accounting? Surely, G-d believed him, as the Torah (Bamidbar 12:7) specifically states, ‘He is trusted in My whole house.’ Why then did Moshe give an accounting?
The Oznaim LaTorah observes that when the people collected to construct the Golden Calf, we find no hint of any call for an accounting. Yet the collection for the Mishkan sparked a pervasive grumbling that could only be stilled by an accounting of where all the money had gone. This tendency has survived to our times. Treasures of charitable organizations are always held to a strict accounting, while those who raise funds for modern-day Golden Calves are given much more latitude. Why is this so?
Perhaps it is because deep down every Jew wishes to fulfill G-d’s will, by performing mitzvot and avoid transgression. Therefore, when giving money to a charitable cause he is adamant that it be spent properly, to ensure that he gets the full benefit of his contribution. When he succumbs to his evil inclination, however, and spends money for improper purposes, he experiences guilt feelings for his transgressions and is not overly upset if some of the money is misappropriated.
אלה פקודי המשכן משכן העדת
“These are the accounts of the Mishkan, the Mishkan of Testimony.” (38:21)
The Torah speaks of the Mishkan and the Mishkan of Testimony. The Mishkan existed as a testimony that Hashem forgave Bnei Yisrael for the sin of the Golden Calf. The parsha begins with the words אלה, these. Hashem told Bnei Yisrael: “It was with the word אלה that you followed the erev rav who said These are your gods Israel (32:4) and with this word they angered Me. Therefore, through the very same word אלה, you shall be reunited with me so that you shall atone for your sins.” Through the very words with which Bnei Yisrael sinned, they were now being forgiven.
Thirteen things were donated for the Mishkan through which Bnei Yisrael demonstrated that Hashem is One in the world. The Hebrew word for one is אחד which has the numerical value of 13. (Divrei Shalom)
ובצלאל בן אורי בן חור למטה יהודה
“And Betzalel the son of Uri, the son of Chur, of the tribe of Yehudah…” (38:22)
The Torah tells us not only who Betzalel’s father was, but also who his grandfather was because “All who act in behalf of the community shall do so for the sake of Heaven, since the merits of their fathers assist them.” One who works for the community must have the merits of his ancestors working on his behalf so that he will not become corrupt. They must always be reminded who their fathers and ancestors were. (Leket Imrim)
ויעשו את אבני השהם…מפתחת פתוחי חותם על שמות בני ישראל
“The artisans made the onyx stones…engraved with the names of Israel’s sons…” (39:6)
Some of Jacob’s sons were singled out for leadership roles: Judah was the father of the royal line of David, Levi was the father of the priests, and Joseph was selected to lead the family after Jacob’s death. Nonetheless, the names of Jacob’s sons were inscribed on the Ephod’s two shoulder stones in the order of their birth, rather than in the order of their importance or prestige. This underscores their common, unifying factor – the fact that they were all Jacob’s sons.
Jacob was the only patriarch whose children all remained faithful to the Divine mission and ideology that Abraham began. All of Jacob’s sons learned how to channel their individual differences and strengths toward perpetuating Judaism. This unity made their inscribed names a source of merit for us as the high priest entered the Tabernacle to represent us before G-d. Just as parents are happy to grant their children’s wishes when they all cooperate lovingly, G-d is more ready to shower us with His beneficence when we follow in the footsteps of Jacob’s sons and unite in our devotion to the ideals of Judaism. (Likutei Sichot)
